China has embraced the idea of a Western college education in a big way. As the NY Timesreported recently, the country is making a $250 billion-a-year investment designed to give millions of young Chinese citizens a college education. “Just as the United States helped build a white-collar middle class in the late 1940s and early 1950s by using the G.I. Bill to help educate millions of World War II veterans, the Chinese government is using large subsidies to educate tens of millions of young people as they move from farms to cities.”

But for most of these newly minted college graduates, jobs are scarce. One reason is that these graduates often have few marketable skills and they refuse to take the jobs that actually exist. What China needs are people to work in factories. But for college graduates, factory work has little or even no allure.

Wang Zengsong is desperate for a steady job. He has been unemployed for most of the three years since he graduated from a community college here after growing up on a rice farm. Mr. Wang, 25, has worked only several months at a time in low-paying jobs, once as a shopping mall guard, another time as a restaurant waiter and most recently as an office building security guard.

But he will not consider applying for a full-time factory job because Mr. Wang, as a college graduate, thinks that is beneath him. Instead, he searches every day for an office job, which would initially pay as little as a third of factory wages.

“I have never and will never consider a factory job — what’s the point of sitting there hour after hour, doing repetitive work?” he asked.

This story is actually not unique to China. In the United States too, we here repeatedly that small businesses are unable to expand because they cannot find qualified workers. The usual reprise is that high school graduates don’t have the skills. Rarely asked is why college graduates don’t apply? I assume the reason is the same as in China. College graduates see production work as beneath them.

Plenty of college graduates, many with debt, are interning for free or working odd jobs that pay little; yet they do not even consider learning a skill and taking a job that would require them to build something. Just like their comrades in China, these young people identify as knowledge workers, not as fabricators. For them, a job making things is seen as a step down. Something that is beneath them.

Disdain for manual labor combined with respect for cognitive work is the theme of Matthew B. Crawford’s book Shop Craft as Soul Craft, based on his article by the same name that appeared in 2006 in The New Atlantis. Crawford’s writing is rich and his thinking profound. But boiled down, I took three main points from his book and article.

First, there is a meaningful and thoughtful component to manual labor. To make something is not thoughtless, but requires both skill and intelligence. This is true if you are building a table, where you must think about the shape, functionality, and aesthetics of a table. But even in factory work, there is the challenge of figuring out how to do something better. And in the modern factory, labor demands technical skill, problem solving, and creativity. Whether you are building a house or making a battery, making things requires thought. What is more, it is good for the soul. Here is how Crawford writes about the soul benefits of craft:

Hobbyists will tell you that making one’s own furniture is hard to justify economically. And yet they persist. Shared memories attach to the material souvenirs of our lives, and producing them is a kind of communion, with others and with the future. Finding myself at loose ends one summer in Berkeley, I built a mahogany coffee table on which I spared no expense of effort. At that time I had no immediate prospect of becoming a father, yet I imagined a child who would form indelible impressions of this table and know that it was his father’s work. I imagined the table fading into the background of a future life, the defects in its execution as well as inevitable stains and scars becoming a surface textured enough that memory and sentiment might cling to it, in unnoticed accretions. More fundamentally, the durable objects of use produced by men “give rise to the familiarity of the world, its customs and habits of intercourse between men and things as well as between men and men,” as Hannah Arendt says. “The reality and reliability of the human world rest primarily on the fact that we are surrounded by things more permanent than the activity by which they were produced, and potentially even more permanent than the lives of their authors.”

Arendt values those who make things, especially things that last, because lasting objects give permanence to our world. And such workers who make things are above all thinkers in her understanding. Work is the process of transfiguring the idea of something into a real and reliable object.

But even laborers who make consumable goods are, for Arendt, doing deeply human activity. To be human has been, for time immemorial, also to labor, to produce the goods one needs to live. A life without labor is impoverished and “the blessing of labor is that effort and gratification follow each other as closely as producing and consuming the means of subsistence.” Granted, in repetitive factory labor these blessings may seem obscure, but then again, Dilbert has taught us much about the supposed blessings of office work as well.

Second, Crawford tells the story of how schools in the U.S. have done away with shop classes, home economics, and auto-repair, all classes I and many others took in junior high and high school. In the pursuit of college preparation, education has ceased to value the blessings of labor and work.

Third, Crawford argues that in a global economy it will be work with out hands and not just work with our brains that pays well. When legal analysis can be outsourced or replaced by robots as easily as phone operators, the one kind of job that will remain necessary for humans is repair work, fixing things, and building things. Such work requires the combination of mental and physical dexterity that machines will unlikely reach for a very long time. Thus, Crawford argues that by emptying our schools of training in handwork, we are not only intellectually impoverishing our students, but also failing to train them for the kinds of jobs that will actually exist in the future.

Many of my students might now agree. I have former students who have written excellent senior theses on Emerson and Heidegger now working on Organic farms or learning the trade of gourmet cheese production. Others are making specialty furniture. One is even making a new custom-built conference table for the Hannah Arendt Center here at Bard. These students love what they do and are making good livings doing it. They are enriching the world with meaningful objects and memories that they are producing, things they can share as gifts and sell with pride.

Many of the best jobs out there now are in the specialty craft areas. These jobs require thought and creativity, but also experience with craftsmanship and labor. Crawford does not argue against training people well in the liberal arts, but he does raise important questions about our valuation of intellectual over manual labor. We here in the U.S. as well as our friends in China should pay attention. Perhaps we need to rethink our intellectual aversion to production. Maybe we should even begin again to teach crafts and skills in school.

Crawford will be speaking at the next Hannah Arendt Center Conference “The Educated Citizen” on Oct. 3-4, at Bard College. We invite you to join us. Until then, I commend to you his book or at least his essay; Shop Craft as Soul Craft is your weekend read.

Roger Berkowitz is Associate Professor of Political Studies and Human Rights at Bard College, and Academic Director of the Hannah Arendt Center for Politics and the Humanities. He is also the author of "Gift of Science: Leibiniz and the Modern Legal Tradition", as well as co-editor of "Thinking in Dark Times: Hannah Arendt on Ethics and Politics".